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The attempt to bring to light the other re-inscribes the master-slave relation that created the oppression in the first place



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The attempt to bring to light the other re-inscribes the master-slave relation that created the oppression in the first place


Oliver 4 Kelly, Chair of the Philosophy Department and Professor of Women’s Studies at Stony Brook University Witnessing and Testimony Parallax,2004, vol. 10, no. 1, 79±88 +

Contemporary debates in social theory around issues of multiculturalism have focused on the demand or struggle for recognition by marginalized or oppressed people, groups, and cultures. The work of Charles Taylor and Axel Honneth, in particular, have crystallized issues of multiculturalism and justice around the notion of recognition.1 In Witnessing: Beyond Recognition, I challenge what has become a fundamental tenet of this trend in debates over multiculturalism, namely, that the social struggles manifest in critical race theory, queer theory, feminist theory, and various social movements are struggles for recognition.2 Testimonies from the aftermath of the Holocaust and slavery do not merely articulate a demand to be recognized or to be seen. Rather, they witness to pathos beyond recognition. The victims of oppression, slavery, and torture are not merely seeking visibility and recognition, but they are also seeking witnesses to horrors beyond recognition. The demand for recognition manifest in testimonies from those othered by dominant culture is transformed by the accompanying demands for retribution and compassion. If, as I suggest, those othered by dominant culture are seeking not only, or even primarily, recognition but also witnessing to something beyond recognition, then our notions of recognition must be reevaluated. Certainly notions of recognition that throw us back into a Hegelian master-slave relationship do not help us to overcome domination. If recognition is conceived as being conferred on others by the dominant group, then it merely repeats the dynamic of hierarchies, privilege, and domination. Even if oppressed people are making demands for recognition, insofar as those who are dominant are empowered to confer it, we are thrown back into the hierarchy of domination. This is to say that if the operations of recognition require a recognizer and a recognizee then we have done no more than replicate the master-slave, subject-other/object hierarchy in this new form . Additionally, the need to demand recognition from the dominant culture or group is a symptom of the pathology of oppression. Oppression creates the need and demand for recognition. It is not just that the injustices of oppression create the need for justice. More than this, the pathology of oppression creates the need in the oppressed to be recognized by their oppressor, the very people most likely not to recognize them. The internalization of stereotypes of inferiority and superiority leave the oppressed with the sense that they are lacking something that only their superior dominators have or can give them. The very notion of recognition as it is deployed in various contemporary theoretical contexts is, then, a symptom of the pathology of oppression itself. Implied in this diagnosis is the conclusion that struggles for recognition and theories that embrace those struggles may indeed presuppose and thereby perpetuate the very hierarchies, domination, and injustice that they attempt to overcome. The notion of recognition becomes more problematic in models where what is recognized is always only something familiar to the subject .3 In this case, the subject and what is known to him and his experience are once again privileged. Any real contact with difference or otherness becomes impossible because recognition requires the assimilation of difference into something familiar . When recognition repeats the master-slave or subject-object hierarchy, then it is also bound to assimilate difference back into sameness. The subject recognizes the other only when he can see something familiar in that other; for example, when he can see that the other is a person too. Only when we begin to think of the recognition of what is beyond recognition can we begin to think of the recognition of difference.



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